Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 104-minute teaching, Geshe Kyab continues his commentary on the Three Principal Aspects of the Path by diving deep into bodhicitta, the mind of enlightenment—the second of three foundations necessary for liberation. After briefly reviewing renunciation, he frames the central question: are you seeking temporary happiness (which inevitably collapses into suffering) or ultimate happiness? He anchors this choice through vivid examples, including a lottery winner whose fortune brought ruin, before explaining why only ultimate happiness justifies rigorous practice. He then introduces bodhicitta’s defining feature: it cannot arise for oneself alone but must embrace all suffering sentient beings as objects of compassion. Before generating bodhicitta through either the seven-cause-and-effect or exchange-self-and-others methods, one must first cultivate equanimity—equalizing friends, enemies, and strangers by recognizing that in countless past lives all beings have been our mothers. Geshe Kyab uses Buddhist logic (with the smoke-and-fire analogy) to argue that beginningless rebirth and the continuity of consciousness make this recognition rational, not merely devotional. He closes with a Q&A addressing laziness and doubt, emphasizing that spiritual progress requires renouncing some samsaric pleasures to build the practice habit. Aimed at serious practitioners already acquainted with Buddhist philosophy.
File metadata (for organising)
File: 2016 11 01.mp3
UUID: 0486a334-f1f6-4da1-bd2d-a03b69523293
Teacher: Geshe Kyab
Collection: Geshe Kyab Three Principal Aspects (Geshe Kyab)
Date: 2016-11-01
Recorded at: Buddha House Adelaide
Duration: 104.3 minutes
Words: ~11,334
Good evening, everyone. Good evening. Please look at the gold book. Page number thirty yes thirty four please. English.
I go for a refuge until I am enlightened to the Buddha in the Dharma, supreme assembly, by the practice of giving and other perfections, may I become a Buddha to benefit all sentient beings. May all sentient beings have happiness and the causes of happiness. May sentient beings be free from suffering and the causes of suffering. May all sentient beings never be inseparable from happiness that is free from suffering. May all sentient beings abide in equanimity, free from attachment, friends, hatred from enemies.
Reverently, I prostrate with my body, speech, and mind. The present clouds of every time suffering actually accumulated. I declare all my negative actions accumulated since beginningless time. Rejoice in the merit of all holy and ordinary beings. Please remain until the end of cyclic existence.
Turn the wheel of Dharma, living beings. I dedicate my own merits and those of all others to the good. Short Mandala offering. This ground, adorned with Mount Meru, king of mountains, together with the sun and the moon, imagining this as a Buddha field and offering it. May all sentient beings enjoy this pure light.
Idam guru ratna mandalakam niryatayami, Thank you. The three principal aspects of the path, So, we are finished the first principle which is the renunciation, most important principle out of the three. Without renunciation, then you know it is difficult to practice second principle, so is the third one. But the renunciation is also the, it is not easy to practice, but we have to practice renunciation. Then after renunciation, then you need to practice the second principle which is the mind of enlightenment.
So we approach the second principle how to generate the mind of enlightenment and also the definition of mind of enlightenment. So, last week we talked about the one verse out of this mind of enlightenment. So, we talk about the four powerful rivers, which is very important to understand. This now, today is the chapter number eight or verse number eight. So, I am thinking this particular subject mind of enlightenment or the bodhicitta is the most important.
I think we need to do this little bit more and so the students need little bit more patience to learn this particular subject. Because bodhicitta is very, very important, you know. So we need to learn the importance about the bodhicitta or mind of enlightenment. So as I mentioned before, we all are seeking happiness. Nobody wants pain and suffering.
So the ultimate happiness ultimate happiness comes from the ultimate practice. The ultimate practice is generating bodhicitta is very important. Of course, the meditating on emptiness or the profound view. So, you know, we need to grow internally. Inwardly, we need to grow.
Even though practitioner sometimes some people have to understand, you know, inwardly growing, really digging, understanding understanding the teachings and all these different practice. The reason why I’m saying this one, because we all are seeking ultimate happiness. See? But ultimate happiness would not be just peers. There are some things you need to do, as I said, ultimate practice.
So that’s why these are the really, we need to think seriously, you know, to practice the bodhicitta or mind of enlightenment. But then if you are only seeking temporary happiness, then it’s different. Here we are talking about the ultimate happiness. Don’t think my perspective, temporary happiness, I don’t think really you need to do many meditation teachings, because temporary happiness is okay to feel temporary happiness, but temporary happiness eventually transforms pain and suffering. So then now, the why we are seeking temporary happiness.
Also temporary happiness when you go to see some new place, you know, when you meet some good people, when you eat some good food, lunch, dinner. Temporary happiness, isn’t it? So that means you really no need to meditate. You know, you just got a temporary happiness. When you get some money, temporary happiness.
Some people win the lottery in the United States. There are one in Florida. One person, he won the lottery so much. Unbelievable. Kind of how many millions of dollars like that.
He was very, very happy. Then after a few months, I saw the news. Everything was falling apart. People are stealing his money, and he bought many, many of these old cars, gave it to his friends because of the lot of money, and they try to trash the cars, you know, each other. He injured it.
He broke his legs, necks, many things. But then after sometimes, all money really, you know, almost disappeared. Then so much suffering now. That person became almost like crazy mad. What I’m saying is the temporary happiness I’m not saying temporary happiness is bad.
Of course not, you know. It’s good, actually. But my point I’m making here is that we should not be seeking temporary happiness, only temporary happiness. That’s my point here. In Buddhist teachings, meditations, all these teachings that we give here, some teachings are a little advanced, some teachings are basic general knowledge, and there are some meditation teachings.
Some of the Buddha House students do it. All this meant to be ultimately to achieve the ultimate happiness. These are what we need to keep in our mind on a daily basis. Because in the beginning, if you are really embracing motivation just to feel good, which is that I I I my perspective temporary happiness just to feel good, you know. Just to feel good is, again, it’s okay.
But just to feel good is not really the we’re supposed to be seeking, you know. Real thing real thing is the that’s the real to achieving ultimate happiness. In order to achieve ultimate happiness, we need to go through some pain and suffering, which is good pain and suffering. So this is the point. It’s saying that no pain, no gain, you know.
In order to gain something, you need to go through some pain, even though spiritual path. But this kind of pain and suffering is the good one to gain something, the more unique one, not just to gain some money or some reputation. Even though gaining some reputation and wealth, people need to go through so much pain and suffering. But now here we are talking about the ultimate happiness. So that’s why the ultimate happiness in order to achieve ultimate happiness, ultimate practice.
So this is the point. Now here is the bodhicitta, mind of enlightenment is the very, very important to develop. I don’t know within this lifetime that we all can able to develop mind of enlightenment or not. I don’t know. It depends on how much practice you do.
If you do practice properly, if you do listen the teachings properly, if you raise your motivation, maybe then yes. Otherwise, it is difficult to develop mind of enlightenment. However, but it is not something that impossible or something that just written down on the book but does not exist — not like that. So, you know, we all need to develop our mind gradually, you know, step by step. So that is why the first thing is the renunciation is the most important.
We finish. Then now, mind of enlightenment, how to generate the mind of enlightenment. Today, I am going to start from the how to actually generate mind of enlightenment. Before that, this verse that last week I left it, half of this verse, which is the number eight. I will going to read it seven and eight together.
So, if you look at the textbook, it is page number four. Page number four and versus number seven and eight. Swept away by the current of the four powerful rivers, by the tight bonds of karma so hard to undo caught in the iron net of self grasping, completely enveloped by the total darkness of ignorance, endlessly reborn in a cyclic existence. Ceaselessly tormented by the three sufferings thinking that all mothers are in such a condition generate the supreme mind of enlightenment. So now today is the here it is also the cyclic existence, endless reborn in cyclic existence because of the, you know, all this ignorance and and the karma and the delusions like attachment and anger and conceit, all of these mental afflictions, then they continually, endlessly reborn in cyclic existence, which is the saṃsāra.
Then now down here is ceaselessly tormented by the three sufferings, suffering of the suffering, suffering of the change, the conditional suffering or pervasive suffering, which is the Buddha also taught the first of his teachings after attaining enlightenment. Buddha came down to Varanasi, one of the big city in India. That area name is called Saranath. You can go and see the place. People go there and get some blessings in Saranath.
Also, Saranath is called the deer park. It used to be many, many deers, even though nowadays you can see some deers in that area. So that place, Saranath, the Buddha taught the first teachings, the four noble truths. First noble truth was the noble truth of suffering. Buddha emphasized very wisely, of course, nobody wants to hear the suffering and pain.
But then Buddha was very wise and very smart in way he emphasized this profound teaching, the four noble truth. First truth, he taught us the noble truth of suffering because it is very important to understand the suffering and pain. You do understand or do not understand the pain and suffering, how can you cure? So, why we go to the doctor, for example? Why we go to the doctor?
Because you have some pain on your stomach. See, you understood you have pain and suffering, so you want to cure your kidney problem and stomach problem. So that’s why you go to the doctor. Animals, they cannot go to the doctor. Unfortunately, why?
They do not understand. Even though they get pain sometimes, but they do not understand. But we do, We, the human being, do understand the pain and the suffering. So that’s why we go to the doctor. Oh, I have a joint problem.
This is nowadays, even though Internet, you know, they give you all this kind of, you know, what to call that, different illness, how to cure, to understand the fact of the pains. So then people go to the doctor, oh this doctor, that doctor, some doctors are a specialist, you know, like that. So which is the then doctor checks the problems, maybe X-ray things or MRI or CT scanning, then he or she gives you medication, then you take the medication, then you cure yourself, which is a very smart way to do. Similarly, is consider yourself as a sick person. Consider Buddha as the doctor.
So now, and Buddha’s teachings are considered as medicines. So that means now here is the pain in the suffering. Are talking about the natural pain in the suffering. But sometimes in this kind of teachings here in the west, many people unhappy even though just the last year, twenty sixteen, twenty fifteen. Yes.
In I think it’s what? In December November or December twenty fifteen, I was invited in Gainesville, Florida. There were FPMT relic tour, and FPMT does this relic tour around the world. Relics came in Gainesville, Florida. You need to drive eight hours from my place.
I am in south of Florida, and this one is the more north. I did blessings, and they arranged also the evening some teachings. They asked me to teach there the Four Noble Truths. I did that. Were many people who came, one of the retreat centers.
Some people asked me questions. Geshe-la, this is very depressing. What? You know? This is very depressing.
Although it’s beautiful when you bring all these things, but it’s depressing, all this suffering. You did talk about the suffering many different ways. I feel a little depressed when we did question and answers. Then I said, I give him some examples and this and that because that person was very new. After I give him some examples, Buddha as a doctor and ourselves as a sick person, and then Buddha’s teachings are considered as a medicine, you can still have to get it, you know.
Understand their perspective. Almost like Buddhism is the pessimism, you know, like that. I’m saying Buddhism is the optimistic, you know, than pessimism, you know. There is a hope, but you need to learn the we talk about not only the suffering. Sir, I did talk about how suffering arises.
Also, I did talk about the cessation of suffering. Suffering can be ceased. He said that part is beautiful. I said, you cannot just choose some good thing is a good one, this one is I don’t know. You cannot do that.
When you learn spiritual teachings, you need to get every ideas, then put one side, then do the practice or meditation. You cannot just choose. Oh, cessation of suffering is very good. A noble truth of the path is unbelievable. That’s wonderful.
I don’t want to learn noble truth of suffering in origin of the soul. No. But you cannot do that. That person was something like very choosy, you know. I said, no, you cannot do.
You cannot learn that way. This is not something that the supermarket to go there and choose. This is what I want to eat. Not like that. This is not a supermarket.
This is the life changing one. You need to learn both bad and good, then you need to fix it. After sometimes we talk, talk, talk. I think he got it a little bit. And he said, okay, okay, now I’m getting a little bit.
I said, I don’t think so, but I hope but that’s good. You know? But it’s still like that. You know? Oh, I was he was telling me, I’m depressed listening this suffering things.
You know? It’s actually, someone is newer, you know. But what can we do? And this is the way you need to teach. It’s very important to understand suffering first because then you can also understand how suffering arises and how can you cease the suffering.
Suffering is not like permanent. Suffering is the impermanent. Suffering can be changed. So that’s why this cessation of suffering, in order to change the suffering or cease the suffering, you need medicines to cure. So this point is the Buddha’s fourth noble truth, the noble truth of path that leads to cessation of suffering.
Anyway, now here are these three different sufferings. It is, you know, first suffering is the suffering of the suffering very easy to understand for us. As I mentioned before, suffering of the suffering, very easy to understand, you know. Even though just pain, animal get pain, or they know, oh, I am having some pain. But I can say that perspective, I can say they have some understanding of the pain, but they have no understanding of the real suffering.
But we do. Second one is the last one, suffering of the suffering is kind of, you know, sometimes we get this headache problem, kidney problem, stomach problem, joints problem. So, there are many pain in the suffering. These are just the example considered as suffering of the suffering, true suffering suffering because we are in suffering, top of that, now we are having some headaches, some stomach pain, joints pain. That’s why the suffering of the suffering, which is the very easy one.
Now second one is very, very important to understand, suffering of the change. So this is the I am talking about animal. Although they are so beautiful creature, but they cannot understand the suffering of the change. We do. We, the human being, do understand until you meditate.
So that’s why the understanding suffering of the change, why I am bringing these things here. Remember, happiness before. As I mentioned before, temporary happiness is okay, but temporary happiness is not the ultimate goal, because that temporary happiness changes pain in his suffering eventually. So that’s called suffering of the change. It doesn’t matter how much you do to feel happy or feel good, but eventually everything changes into pain and suffering.
Why? Because these kinds of happiness are called temporary happiness. Just the changes. It’s impermanent. But in happiness that I’m talking about before, which is we’re supposed to be seeking, which is the ultimate happiness, permanent happiness, mean unchangeable happiness.
Never, you know, going to be changed. It is permanent. That’s supposed to be. We can do that. So see, temporary happiness changes pain and suffering.
Suffering of the change. First moment, it was beautiful, wonderful, then after sometimes everything is pain and suffering. I used to give example in India. I don’t don’t think we do here in in in here in the West. In India, when they buy new a car, you know, and and they decorate car morning before before he drives to the New Delhi road, you know.
They decorate, they put lot of many, many flowers, And also, they take pictures together in front of the car, and they do these purifying obstacles. They break the coconut, you know, coconut, front of the car. They put some kind of a, you know, cinder, this red, the the materials they put on the car. That mean they they are purifying the obstacles of the car. That means car is now totally purified obstacles, isn’t it?
Now he drives, everybody very happy. They took picture together big on the frame also, let us say. Now that man drives car to the New Delhi road, but nowadays roads are little better. But now when he comes back, car is already like look like old. All these muds.
Sometimes, you know, India cars are like this. If you if you when India, then you know what I’m talking about it. Car is all the car bodies are already scratched. Car wasn’t same as like that morning car. See?
That changes very quickly morning to evening. So what I’m saying is the unfortunately, you know, this is the called saṃsāra. Every saṃsāra pleasure change into the pain in the suffering. We need to understand that. It’s very important.
Understanding is very important. So that means we shouldn’t be that much that much attached to the samsaric pleasures. See, little attachment, okay, you know, it’s a living. So this is the point the there there are two different desire attachment, good one and bad one mean that. Good one is the, we attach each other between couples and and between the parents and the children, friendships, it’s okay.
I mean, you know, little affection. But that one is the attachment that arise, you know, arise from the ignorance and also is the ego’s and from the jealousy mind. I mean, maintains the ego and and and the and then selfish mind. So that attachment is the big problem. So then, you know, sometimes it creates so many problems, then eventually, it will be hurt yourself and others.
Other than that, just the, you know, some pleasures and attachment in the saṃsāra, is just our livelihood. We need to live, you know, if we need to survive, we need some sort of this affection. It’s important, you Let’s say I have a strong love and attachment towards my mother. Why? Because of her kindness, you know, her kindness that she went through so much pain and suffering that made to have a wonderful life.
So I am as her son, also the monk, so I do, you know, feel very strongly the her kindness. So this point is the because with that, this relationship going to be, you know, really develops. Just automatically, you know, attach your mother that when she got sick, she’s not although my mother is not so good nowadays, a little problem. She is eighty one years old. Then you feel automatically sad because of your love, you know, your mother.
Same thing like a mother. When I was in the United States, but here is now I’m just two months in the United States, when I call her, she said, did you eat well? Did you do your exercise? Like this, you know, she has this strong attachment. Attachment.
Mother, I am now middle aged, getting older. Yes. She said, doesn’t matter how old are you. You are still my son. You are still my baby.
Please don’t call me baby. There’s no grey hair baby. Are doesn’t matter how old are you, you are still my baby. Did you eat? Did you do your exercise?
Did you eat well? Are you, you know, doing this? She got you. But, you know, I loved it. I like it.
I mean, it’s good. I mean, you know, even though it’s a little, how you say, a little bit silly, but, you know, it’s okay. That’s a mother’s love even though she was such far away from Florida. But because of this, nowadays, technology, you can reach her, calling her, you know. I wish if my mother knows how to use computer, I can buy her small iPad.
Unfortunately, she is not even though phone is only she can listen, she cannot call somebody else. Like my mother, you know, never been to school, but she’s okay. Point is the, you know, like it, like this. Now she has some sort of a certain degree of attachment towards me, I do. So this is very normal, I mean, for everyone, for us.
Look at this some this parents to children, children to parents, and some couples each other, and they love each other. Wonderful. I mean, you know, it is important. And friendships, know, two friends together, partners, they love each other. Wonderful.
But the balance is very important. If you don’t make balance, then this attachment eventually grows. It becomes the very dangerous. Then things will be fall apart. So we didn’t realize that.
See? Then after everything is finished, we feel guilt. We feel regrettedness. And then already heart is already dawned. So that’s why the little attachment is my perspective.
It’s okay because it is to survive, you know. But we should not be seeking this temporary happiness, must seeking ultimate happiness. So this is my point because of the suffering of the change. So that temporary pleasure or happiness eventually change pain and in pain in the suffering. But we need to learn, we need to understand that.
If you do understand, then next time you wouldn’t be that much interested to to to to have this temporary happiness. You can able to really detachment, you know, because we had it enough. We had it enough. It’s same thing, you know. Same thing again and again, again and again.
There is no really solid positiveness. There’s no solid essence for that. Everything changes. But then ultimate happiness is the real deal. Ultimate happiness is the So that one is the we all are seeking targeting.
That’s my point here. So suffering of the change. Now third suffering is the conditional suffering or pervasive suffering. That means that suffering is the principal suffering. That suffering pervades entire of the world.
So one of the Buddha’s seal last week I mentioned in the class, all contaminated things are miserable. Remember, all contaminated things are miserable. So, that one is we are talking here is the, that suffering is the totally, now pervades entire of the world. So, that is called principle suffering, sometimes translated conditional suffering like that. So anyway, see because of this ego and ignorance, continually we are born in a cyclic existence, which is the saṃsāra, then continually we will suffering of the suffering, suffering of the change, all of this you know continually we will be suffer.
So, that is why the three sufferings thinking that all mothers are in such a condition, mean all the sentient beings are same condition as as you are. And then what we need to do, generate the supreme mind of enlightenment. Because of the mind of enlightenment, generating bodhicitta is you cannot just generate bodhicitta only for yourself or, you know, object applying yourself. Must be other sentient beings. If you generate bodhicitta, although you cannot applying the object as only yourself, that becomes more selfish.
You know, you cannot generate bodhicitta that way. When you generate bodhicitta, objects are the other suffering sentient beings. So here they are called mother sentient beings, which is the today we need to talk about it. It’s very important, really. First thing is you need to learn, hear the teaching.
Second thing is to try to understand the teaching. Try to understand this core of the teachings, teachings are designed beautifully. Core of the teachings is very important to understand. And and and the first of all, you need to ask the questions yourself. What really you wanted?
This is you need to ask. Temporary happiness, ultimate happiness. I’m just giving you an example to happiness. What I want? Ask questions.
Temporary happiness, ultimate happiness. Second thing is the you need to understand the what does mean temporary happiness? What would be a temporary happiness? Is temporary happiness is the last long happiness? No.
Do you really want to do this again and again? Only this temporary happiness? This is your deal, this is your goal? Check it out. You are saying, oh, no.
Ultimate happiness is the I’m really seeking. Then that’s good. So then now you need to understand how to achieve ultimate happiness. So which is the this book, the Three Principal Aspects of the path considered as a very short. And everything is in it, very shortcut way, You know, buy the book, listen to the teaching, then practice daily base little by little.
You know, keep the some time. Keep some time to practice. So give up. So that’s called renunciation. You need to give up some time.
You need to give up some samsaric pleasures in order to practice. This way, you need to go through. See, understanding teaching is important. Of course, listening is the important, but listening only not enough. Understanding is very important.
And when you are listening the teachings, you did not understand, they ask the questions. See? Do some questions and answers also. The next thing is the then they meditate the teachings. Then apply the teachings when things fall apart.
That’s what you need to do. So you need many, many tools and techniques in order to achieve ultimate happiness. Not only just one path like this. No. You need many, many tools, many, many, you know, different teachings to bring all these, you know, all the teachings together, then, you know, go through the teachings.
Almost like a highway. You have to build something highway to the enlightenment. So this is the way you need to do. Not only just one particular, you know, subject or a teaching, only practice that one. No.
You need many, many, many teachings together. So that’s why this particular one is the although Lamrim is very, very great teaching, but Lamrim great Lamrim is the very, very thick book. I have one book here. Second book is much thicker than this one. Third book is almost like this one.
Three volumes. I think this is first one. Yes. But all this one is the lama Tsongkhapa for for some people who have no time to practice great Lamrim. And lama Tsongkhapa put down the this only these verses here.
You know? See? You can buy the book. Last time I gave you the name of the book, some people asked me. So see?
And and and the few pages of the text very nicely put down the the this the three principal aspects of the path. I think it’s a wonderful thing to learn. Okay? But now, how to generate the mind of enlightenment? The of So the this point is the we need to talk about the few different things and the the how to generate mind of enlightenment.
First thing is the as I mentioned before, the only you can able to generate the mind of enlightenment, the object as other sentient beings. Order. But then before actually you generate, there are two ways you can generate the mind of enlightenment. One is called seven causes and effect, then another one is called exchange self and others. There’s two different meditations that one can able to generate the mind of enlightenment.
But before you do these two meditations or generate the mind of enlightenment, most important thing is this foundation is the meditation on equanimity. Meditation of equanimity is very important. So this is the you would going to equalize the all sentient beings as a loving one. That is the most important before you actually generate the mind of enlightenment. Okay?
equanimity. Meditation of equanimity is very, very important. Then seven causes in effect. Then, you know, the exchange self and others. So these are the we need to talk about today and maybe next week.
But first of all, equanimity. How can one equalize sentient beings? We had this teaching, I think maybe the my third class, I mentioned a little bit. There are three groups of sentient beings out there for us, each of us. Some groups of the sentient beings we call also friends and family.
Then second one is the neutral beings like strangers. Then the third one is what we call enemies. Only three groups. But because of the three groups, all mind projection would be three different projections. One side is the strong attachment towards friends and family, and second one is the second side would be our mind projection is indifferent feelings.
And thought projection is the hatred, anger. So see, three different projections to three different groups of sentient beings. That’s who we are. Why this happened? Because one projection towards friends and family.
Why you have such affection and love towards friends and family, not for the stranger and enemies. Because I love them, because they love me, they help me and my family, so it’s the I love you know, these groups of the people. Now second projection is indifferent feelings to these strangers. Why? Because I feel indifferent, not loving them or or or or the, you know, hatred hatred towards them.
Why? Because their side is also not loving me or not hate me. Same thing. Same questions and answers like that. But then our third projection is the, you know, hatred.
Why? Because enemy, me and my family, so that’s why I dislike these groups of the people which which is the enemies. So we haven’t that that way since beginningless until now, until you got this dharma mirror. Then now if you look at it, wow. This is exactly called discrimination, biased mind.
Absolutely. Because we’re discriminating. I love you, this groups the people. I have no any feelings towards you. You are stranger.
I hate you. I dislike you. See? Like this. So because of that, all these conflicts in this world, all the time since beginningless time, don’t go beginningless.
It is very much difficult to understand beginningless. We had first world war. We had that. Then then the then the second world war or civil wars in America. I was in that area in Virginia.
Oh, an an unbelievable kind of a feelings. Almost five or six PM in evening, you know, I went to that area just to feel in that field. They said this is exactly the field, the civil war. You know? Some then I just went myself a little middle of the field.
Say, don’t go that much far. It’s okay. I can see them very far. Try to feel it middle of the field. You can hear, literally, can hear all this, you know, kind of a, you know I’m not saying actually really.
You can feel it. So much pain and suffering. Oh, I mean, unbelievable. I’ve never been kind of, you know, that kind of bad energy. Feel it looks like beautiful grass, green, but not feeling good.
Not feeling good. So sad. But what can I do? Just bless. I did some prayers and pray all these ghosts or whatever is in that area, you know, just pray for them.
That’s only, you know, I can do. Point is the we had enough war because of the these three different projections, Especially this one and this one. Strong affection on one side, strong dislike on one side, then brings all these problems. Now that’s a war. Now look at the within the family life also.
Same thing, you know, within the family life also. Within the society, within the state or same problems because of the one side is the very strong attachment, and one side is the very strong anger and dislike. But this one is the okay, almost nothing, you know. But these two, hatred. And and strong and this this affection or the attachment, whatever you call.
So now the equanimity is the now what we are talking about, one is the now we are equalizing all these three groups of the people, just one. So in order to do so, then the many, books give you different ways how one can able to equalize all these people. So it says like a loved one that you call now loved one, which is the strong attachment. But then in Buddhist perspective, your loved one also, many, many lives before, they also, you know, sometimes the lives before, they were your enemies. They took the life of the enemies.
At the moment, they really hate you and they did so many bad things for you. Same thing like that enemies that we call now, it was many, many lives before. They also became your friends and family. At the moment, they help you. They really did so many good things towards you.
See? That’s equally same. But then not only just one life or or twice. Many, many lives they became your friends and family. These groups of people, many, many lives people, they became your enemies.
So is this danger. If you look at that perspective, only the time is a different time, different generation, different lives. I don’t think time matters all. What is the fact? What is the reality?
So that is the matters in this perspective. If you look at it that way, then it’s really the not that much different. Also, you know, these groups of the people are pain in the suffering. These groups of the people are also pain in the suffering. These groups of the people are also pain in the suffering.
I am same thing. I am pain in the suffering. We are equally same. There’s no different for that. Doesn’t matter who you are, where you wherever you live, we all are in pain and suffering.
You know? We all became each other’s friend friends and family or the stranger or the enemies. So these things are the daily base. As I mentioned before, one of the Dalai Lama’s book, how to Expand Love, I’m sorry. How to Expand Love, very nice book, small book you can buy.
That book gives you all these beautiful meditations that one can be able to meditate equanimity beautifully. Love. How to expand love. So if you look at it this way, something is going to move in your heart or mind. Really, this is the fact.
But then if you do not believe the past life and the future life, which is very different now, you know, but Buddhism, we do believe the past life and the future life, which is we call reincarnations. We had many, many, many lives before, many different kinds of lives. So the point I’m making here is the there are a lot of things we need to talk about it. Meditation of equanimity, which is the very, very important. In Tibetan, we call I think we just we read this one every class.
In the page number thirty four down here is the May all sentient beings abide in equanimity, free from attachment for friends and hatred for enemies. We read this every day. Why we read these prayers? Not only just reading, also try to understand. This is exactly although they didn’t mention here is a stinger, three different projections.
One side is the hatred. One side is the strong attachment. See, that’s why the Buddhist prayers, all these prayers are also teachings. Vedalama teacher, we need to explain people. When you just read the prayers, it’s beautiful, but then sometimes hard to understand the core of the teachings.
So that’s why the teacher is very important to describe, explain the teachings. What does mean this? So now see, three different projections, three different groups, three different projections. So that’s exactly the bias, discrimination. So now this one is talking about the we must cut out discrimination and bias mind.
Equalize. Bring this, you know, three groups of the people in one side as your loving one. Love them. They are considered as a kind human being, as a mother. Mother is the one of the kindness in a in a person in our life.
Something like that. That’s why the many Buddhist book, they talk about the mother sentient beings. But if you do have some issues with your mother, sometimes then it’s difficult to practice saying all sentient beings, know, consider as once a mother. Then this point is you can also do the other, like a father or the uncle or sisters or brothers, whoever is very kind for, or your own teacher also. You know, you can add in that position instead, you know, your mother.
That everything is individually whatever you wanted to do. That’s you need to do. But here, mostly, we put down the mother sentient beings because the mother is the most important person in our our life. And the first thing is the mother is the mother. There is no person as a mother in this world.
He has a kind of a, you know, this miracles power that she can able to conceive us, first thing is the isn’t it? Father, after sleeping with the mother, he is finished. He leave. Now mother need to go through everything. Father job is done.
Now mother need to once you conceive here, now she need to take care of, oh, I shouldn’t be eating this one. If I eat, my unborn baby may get hurt. You know? Or even though some of the food, she may like it to eat, but she cannot. She avoid it.
Even though she loved it, but she cannot eat because she thinks, oh, I don’t want to eat because of the I don’t want to hurt my baby. I don’t think father cares for that, isn’t it? That mother does. But then look at the There are seven stages future inside your mother’s womb. Then finally, it becomes bigger and bigger and bigger.
Nine months. Unbelievable keeping here. How difficult. Oh, it’s I saw one news a few weeks back in here. It’s I I I feel pain.
This woman was pregnant, and I think she was my baby is coming out, you know, and the husband was driving. Very nice husband, actually. Nice father, actually, really. And she was screaming and screaming so much, a gracious pain. Oh, I feel pain myself.
But I was trying to experience this mother. I mean, you know? And they’re driving into the hospital, and then then they came out, and she stand up. She was crying, and people are bringing all these things. But they couldn’t do it.
And just in the front of the hospital, in her own door, she gave birth, one baby. I was saying, wow. I mean, unbelievable. Screaming. But we, the man, does not understand that.
Of course, we were many lives before mother, but we forgot now. You know? There’s no mindfulness. But then mother understands all these kind of things and and how much loving her baby after not only just keeping nine months in in her womb. Also after you come out from the mother’s womb, there are a lot of things you need to do because of I saw my own sisters and how they raised my niece and nephew.
Unbelievable. I have a little allergy to touch this kind of baby, you know, small. Because I feel like they’re know? I feel like I may break their heart. I cannot touch.
I have this very sensitive body. I don’t know. Some people may have this one in. I do. And I said, just just take it.
I said, I just let oh, no. No. Please take it. I feel like a it’s a kind of a, you know I’m I’m feeling like I’m a hurt them. You know?
It’s very you know? I could break their I I have very this allergy, but I like to do, but only when they’re there, I like to touch like this. I cannot hold it. I love to do that, but I cannot. I have this kind of I call it allergy.
I don’t know. Allergy from the baby. I feel strange feelings, you know. I’m feeling, oh, I I may hurt this baby because of the very, very soft. You know?
My sister sister was ins just hold it. I said, no. No. No. When they go a little older, it’s much easier.
You know? But when baby was very much babies, it’s very difficult. Point is that mother do have this kind of unbelievable. They hold here their breastfeed. It’s such a beautiful I mean, when you look at that, it’s a connection, kind of in a loving.
Nowadays, things are changed. You can buy baby’s food from the supermarket, but don’t buy those Chinese powder, know, not good. Very easy. When I was young, six, seven, eight years old, my sister, two sisters, they were like this. My mother, they know not like that kind of food.
I’m talking about the village. She eats and she like this. She’s pushed, chewed everything, make a very mashed like this. Yes. That’s a that’s a it was like that because you cannot buy food that nowadays.
You can buy from the supermarket those powder, you know, powder and make a kind of how you say the the Blended. Yeah. It it very easy nowadays, you know. But then the I’m talking about nineteen sixties in our village, even if we didn’t have electricity, forget about the blending thing or all these kind of things. My mother’s mouth is a blender.
You know? She eats like this. You know? She but nowadays, when I look at it, it’s so dirty. You know?
But, actually, it wasn’t. It’s from your mother. But that’s they did, you know, like that. But what I’m saying is the unbelievable mother is if you look at this way, unbelievable. I’m much as I think, that much as I feel like I get more this affection towards my mother, of course, that’s not enough.
You need to apply this for everyone, all other sentient beings, all of you. I mean, you know, so one lifetime. All of you also help like this. So much love and help. Unbelievable.
So this is the one thing in Buddhism. It’s so beautiful. I’m not saying because of the I am Buddhist practitioner. It’s very much a fact, a reality. I mean I mean but many people have to understand the mothers, you know, how mothers went through such difficulties, all these things.
Anyway, the we need to talk these things more detailsly after the break and and maybe next week. So I have this book. So I will go going through the this book, and I will give you more details. But now ten minutes break, please. Okay.
Now, so that’s mother sentient beings. So now the seven causes and effect. Once you meditate equanimity, then now the if you meditate equanimity properly, so then there would be some movement inside of your mind. So then now, it is easy to generate the mind of actual mind of enlightenment, which is the two different ways one can able to generate mind of enlightenment. First one is the gyun dün gyi man ngag.
Typically, we call So that’s seven causes and effect. Now this book is beautifully translated. Marse means consider all sentient beings as once a mother. Marse. Tiete means remembering her kindness.
Tiso means repay her kindness. Then now, these are the causes. Then now, last one is the I mean, fourth one is the love. Then fifth would be the then great love, yong chamba, then great compassion, nyinje chamba. The number six then the extraordinary intention, lhaksam, which is the resolute thought.
Then seventh contributes its actual result to bodhicitta or mind of enlightenment. Seven like this. But this book, beautifully here is the this translation is the I will read it from here. We are talking about the seven causes and effect. One type, how to generate the mind of enlightenment.
The next one is the exchange self and others. Cultivating a recognition that all beings are your mothers. That is the first one. Second one is the cultivating a, remembrance of their kindness. Then cultivating the wish to repay your mother’s kindness.
Then the cultivation of love, the cultivation of wholehearted compassion. Then between that, training the mind to be intent on enlightenment, then the results would be the identifying the spirit of enlightenment, the fruit of the training. That is the results. So, see the first thing is the recognition, cultivating a recognition that all beings are your mothers. That one is the sometimes, as I mentioned before, some people may be difficult to do this recognition, the old sentient beings, you know, as one’s a mother because of the some people may have the problems with the once a mother.
You know? I’m talking big problem. But this point is the you can change. It’s not necessary to only adding this point is your mother. Cultivating a recognition that all beings are your mother.
So you can edit here is your father also. If your father is the most kindest people in your life or your sisters and brothers or uncles and aunts or your teachers, anyone that the person who are very, very kind. But here is the we are we are going to say mother because which is I explained to you what does mean mother. Mother is very precious being in our life. That’s why the recognition comes here.
But now, Cultivation of all the cultivating a recognition that all beings are your mother, that now the, you know, the recognition is the recognizing. How to recognize? So this is the point I just mentioned a little bit before. Now, I don’t know. I can go through some of this, you know.
Now we are talking about the recognition. It’s huge. Not only just the recognition, this lifetime mother. Of course, this lifetime mother is the example that we can understand her kindness, you know, which is the example that this particular mother you know, has been very, very kind in her life. That one is the example that you need to you do know how kind on, you know, of your mother.
So but now that that example, you need to apply the all other sentient beings. When I when I say all other sentient beings beside the yourself and Buddha, You hear Buddha beings are there. You are only one person, Buddha beings are. Beside that, all other beings are considered as we are talking about the other sentient beings beside yourself. So that means the this particular object must be the other other sentient beings Recognition.
Now if you hear, it’s a very weird recognition. All other sentient beings wants a mother. How? See, this point is the little logics you need to understand. Usually, I don’t do this one.
But as I said, we all are seeking ultimate happiness. Here, you need little logics you need to understand. It’s also called the teachings from from the author named Dharmakīrti. You know? His teaching he had many, many books.
Epistemology. Epistemology, kind of a logic, reasoning things, you know, that they they prove the old philosophy. They investigated the nature of the philosophy or nature of the fact, whatever is the fact, not only just the telling you to believe in their know. Logically, they are proving this particular master name is called Dharmakriti. So many, many beautiful books.
So in his books are mostly the general logics that the proof proving things not only just Buddha says so, instead just the in in giving some reason, you know, then then approving. So this point is the hearer is the what I’m talking about the recognition that the all sentient beings and and, you know, in the past lifetime became our mother. So that one is the I’m talking here how. So this is the point. This one is the the epistemology kind of a logics, you know, and we need to investigate.
In order to do so, how one can be able to understand such advanced teachings. Before I start this one, I will give you one simple example. Then I will go back. I know it takes some time, so that’s why you need patience. Let’s say this particular one logic is the to the analogy, I think I did say this little bit last time.
When you look at the on the hill hill in the Adelaide, that area, you know, somewhere, When you see the smoke, you are here in this area, flat area. When you look at the in the hill, you see smoke coming. Yes? Now smoke is there. You can able to logically prove there is fire.
Even though you have not seen the fire, but you you see the smoke, but you can say there is fire. Why? Reason. Reasoning is because there is smoke. So this point is the smoke is the storm reasoned that one can able to predict there is fire.
Even though you have not seen fire because fire is the behind the hill. Do you understand here? Little bit logic there. Little bit. See, this is the I’m giving you one simple logic.
Of course, there are many things like that. That’s one thing. So that mean there are many, many things we cannot see it, but does exist. One thing is that. There are many, many things we can see does not exist.
So this is the now coming little bit higher, you know, teachings. It’s good to know. A point I’m making here is the similar like that the all wisdom. Now I am going back step by step. There I will put all things in one place.
As I said, you need to understand many different ankles. All wisdom or awareness. Let’s say today’s awareness or cognition or the consciousness does not appear just today. It came from yesterday’s cognition or the wisdom. It’s continuous.
It’s continuous like this, you know. So yesterday’s cognition continually changed and eventually became today’s cognition or the consciousness. That mean consciousness is also the mind or consciousness is continue like this. That’s one thing. Yesterday and today.
Yesterday is the past. Today is the present. Now we are going to this life to next life. Now, this is the one thing also the in Buddhist book, especially the Dharmakīrti’s Pramāna book, they prove logically the reincarnations also. So but that now, the this lifetime’s cognition or consciousness or the mind or or, you know, awareness is continue to next life like this.
So that mean the mind and cognitions are the changing, but it is continue like this. Without this lifetime’s cognition or the consciousness or the mind, there wouldn’t be next life. Do you understand now? See, I am talking about the transformation here like this. This present cognition continues from the past life.
Now this, they are changing, constantly changing, changing, changing, but still it is mind. But changing, changing, changing, changing is a continue. Then now we obtained this consciousness or mind or the wisdom. But then now this continually changing since we born in this world until now. Then now when we passed away from this lifetime, this subtle consciousness eventually transformed to next engaged in the next life.
So this is a point many people ask, how can we, you know, this transformation be? That’s what people ask. It’s called the subtle mind. Very, very tiny, tiny subtle mind transform to next life with a subtle wind. Wind is very important, wind energy here.
Listen very carefully. Mind or consciousness only cannot transform next next next life without, you know, help by the wind energy. Wind energy is almost like a horse nowadays, you know, horsing, racing, isn’t it? People ride on the horse. So that’s why the wind energy is just the example considered as the subtle mind’s horse.
That wind horse jumps to the next realms, to the next life. Like racing, you know, like this. So that’s why the then now next life exists. So that’s what we call reincarnations. Now this consciousness that I was talking about it goes to next life, came from past life, and that past life consciousness came from another previous life.
That consciousness came from another previous life. If you go this way, I think if if I put my example, my own consciousness, then that mean my saṃsāra has no beginning. So that’s a meaning of the saṃsāra is beginningless mean that, if you look at it that way. Samsāra is beginningless. This point is the or birth is also beginningless.
There’s no beginning. There’s nothing and you say, oh, this century is the this birth is established. Before, there were no birth. Nothing like that. Everything appears or arises from their own causes and conditions.
If you go this way, there is no beginning. Beginning. That’s a Buddhism who do believe beginningless. Cyclic existing is beginningless. There would be end for cyclic existing.
Once you achieve enlightenment, your saṃsāra is end, but other saṃsāra may exist, but your part of the saṃsāra is finished because you achieve enlightenment. No more pain and suffering. But generally speaking, saṃsāra itself does not have any beginning. Okay? If you look at it this way, saṃsāra has no beginning, birth has no beginning, it’s a beginningless.
That means we had many, many different birth, different part of the world. We took the birth different forms. Sometimes maybe the dogs, cats, not only just one birth of dogs or cats, from the dog’s and cat’s mother, many, many times there are six realms. We had, you know, birth many, many, many different realms many, many times. During those times, so many mothers, so many mothers, even though one particular mother gave us birth many, many times.
Now think about how much she going through applying the example as this lifetime mother. So that means we all became each other’s mother. Your closer friends and family, these groups are the people that you love very much. They became your friend, mother, many, many times. Strangers also became your mother many, many times.
Enemies became your mother many, many times. During those lifetime, all these groups of people help you, they give birth to you, they keep many, many months in the body. Same as this lifetime mother, you know, keep us nine months and and and, you know, so much love and nourishment. Same thing. All other sentient beings, they, you know, help us that way.
So that’s exactly the mother sentient beings mean that. See? Even the one dog, like dogs, we were many, many, you know, times birth in dog’s mother’s womb. Many, many times. Cat.
I’m talking about one particular dog, Tommy. Let’s say Tommy. Tommy dog, one dog, gave birth as many, many times. She became our mother many, many times. So is the cat.
Now if you look at it this way, how many sentient beings are in this universe? It’s totally difficult to put in our small brain, isn’t it? So then now, if you look at it in that way, how can we really project these three different bias projections. I love you. You are my friends and family.
I have no any feelings towards you. You are stranger, indifferent feelings. I hate you. I dislike you. You are enemies.
How can we do that? See? So that’s thing is the recognition is very important. So I wish if I could. I don’t know when this pramāna, the teachings about the logics, if you do learn, this is really advanced.
But I don’t know Buddha or students how much you want to learn. So this will educate you to understand the not just believing in something. You can able to learn them. You can able to ask the questions yourself, applying the all these strong logical reasons, you can learn by yourself. Then you will become more inwardly, you will become more like, how you say, wise.
Wow, I can see the light now. So that’s why the Pramāna teachings are very, very important, but it’s very difficult to translate also. If I could, I will try all my best. But I just give you example of those smoke and fire. That’s a very simple example, you know.
So now our mind continue, our mind this lifetime consciousness eventually engage next consciousness, which is I mentioned transform to next life, you know, and then then whoever is it. But now this one is the how can you prove logically? Logically, how can you prove? Like there is a when you see the smoke, even you have not seen the fire, yes, there is fire. You can say because there is a smoke.
That’s it. The beautiful. Something like that, how can you do this one? It’s totally the invisible, not like a smoke or fire kind of things, you know. Totally invisible.
Totally the the the how you say? Almost like a it’s extremely hidden phenomena. It’s very difficult to even though logic logically approve. But now you understand this consciousness, subtle consciousness, this lifetime, you know, now transform to next consciousness. How, why, and how could we engage in a transformed next life?
So now what would be the reasoning? What would the what would be logic reason? It says, let’s say, I’m approaching reincarnations. Let’s say the old man’s moment of the consciousness, is the we are talking about the very moment of the death, that consciousness. Old old man’s, you know, moment of the consciousness, that very subtle consciousness, will be engaged or transformed next life.
Why? Reasoning. Because it is the attachment consciousness. It is the attachment cognition. It is the attachment wisdom.
That one is the reasoning. Something is attachment, then you’re attached. That’s the reason. So that’s why the this old man’s subtle consciousness will engage next life, transform next life because it is consciousness of attachment. You know?
This lifetime, we have this consciousness because of the past that old man’s consciousness transform because of the it is, you know, consciousness of attachment. I know this is little bit hard to understand, but it is similar as a there is fire because there is a smoke. That one is the more obvious phenomena, easy to understand. But this is a similar things in now. Something is invisible.
Something is a little hidden phenomena. Main main thing is the because of the attachment, that you are accumulating karma. Once you have a karma, there will be results like that. This way, cycles, you know. See, now this particular one is the we are talking about the transformation of the consciousness, which is the we need to talk about more attachment, more anger, this kind of things.
But here is the more attachment. So something is you attached, then then there would be some consequence. So this one is the consequence is the next life attached. It is attachment. We already accumulated a karma attachment.
There are many things then eventually transform to next life this way. Same thing like this way. You know? So this is the point the some of the attachments are good, some of the attachments are bad, mean that. Also the karma.
You need karma. Another thing is the one reason is also the karma. This this there, you need some of these logics together. You got it? Little bit?
I try all my best. I try all my best to because it’s very sometimes very difficult to translate these pramāna things, you know, and I’m not English speaker. I’m trying. And sometimes my mind is try to, you know, it’s difficult. Tibetan and and Sanskrit and English.
So I have to concentrate. Sometimes I fail, but I’m trying. You know? I my apology if I did not explain to you well, but, you know, I’m trying all my best. If I can, I will bring you more examples?
So this one is the more now insight we are talking about attachment. Anyway, yeah. Oh, okay. Anyway, the next week, I will finish the second, third, fourth, and maybe I will bring a little bit more the good examples. Anyway, one question.
Give me one nicest question. Go ahead. Go go, Brandon. You teach the Pramānavārttika here for us? Brandon Brandon?
Yes. I really don’t know. There are so many things I, you know, teach here. Let’s see, you know, the the the it’s a depend the the people and also the translation. I don’t know.
But I will definitely teach one very important advanced class in new year, the way of the bodhisattva. It’s beautiful to learn, you know, but people need more patience and tolerance. So that’s I will going to do in a new year. You had this one in in long time now, you know? But then after that, I think disappear.
So I will going to do that. So but then time to time, people are interested, I will add little bit pramāna kind of a teachings also bringing some examples. And first of all, I will going to check the translator, which is the most important. Also, I need very good translator, something that people can easily understand. You know?
Some of the case is not not easy to understand. It’s a that’s the way of the teachings are designed. You need more effort to understand. Something is very easy to understand, then we already at an enlightenment, isn’t it? Mhmm.
It’s take time. Yeah. Anyone? Any questions? Anyone?
No? Go. Go. Go. One big obstacle is the laziness.
I’m not saying you are lazy, you know. But you asked me this question, I need to give the correct answer. So laziness is the big, big obstacle, you know, for the practitioner. So order to cut out the laziness, first thing is the you need to understand the lights of the teaching. You need to understand that.
You know? You need to understand the the the benefit of the meditating. These things are you need to understand. Then maybe you can able to reduce some of the laziness. You need to understand this the benefit of the teaching, which is very important.
And another thing is the ignorance also. That that’s the fundamental confusion. You know? But the don’t worry. You know, you need some time to practice.
So this is a point. As I mentioned before, renunciation is very important. Give up something. Know, something order to gain something, you need to give up something, isn’t it? So the give up some time to come here, listen to teaching, and go back, make some time to meditate, time to contemplate.
Have some time to contemplate. Not just coming here listening and throwing all the books. Do some homework. I wish if I could in the new center, I will give you some homeworks also, you know, writing things. I wish.
I don’t know how much I can do. I used to do some of the my in in in in the students in in Florida. We have a big projection, put down the all the outlines. People can take it there. Sometimes I send them the emails.
They do some homework also. You know? Sometimes little pushy. Some student need to push a little bit. So so then they they like to do something.
You know? So you main thing is to really you need to keep some time to practice. And and then understanding core of the teaching is very important. Why you want to learn this teaching? Teaching?
What for? So see, then then then the as I said before, sometimes even though when you study the teachings, you need to go through some pain, good pain. You You need to go through some pain to gain something. So you need to give up some samsaric pleasures. For instance, people come here listening to teachings, they give up their time to go to somewhere, meet friends, go to dinner, give up.
Go go to Buddha house, listen to teaching, which is good, you know, something like that. And in your home, make some time. Read some books. You need to make this good habit, tendency to build nicest tendency. You will be okay.
I can see some light in your forehead. Little shining there. Really. Don’t discourage yourself. Don’t downcast yourself.
Oh, they can do I cannot do this. Absolutely. That’s a very, very bad thing to do. Say, I can do it. Yes.
Now I can I will going to keep some time? You’re young. Must be very intelligent, you know. Utilize this one. Okay?
You will be good then. Actually, it’s a good question for for good for everyone. I know. You know, many people do have problems for sometimes I do too. When I meditate, I couldn’t see the light.
Then I get up, not meditating, walk, drink some water, say some mantras, then go back and then meditate. Sometimes I can see whatever I’m meditating much good. Sometimes it’s, you know, mind is this mind is monkey mind. It’s not easy to fix. We all have certain problems, but don’t worry.
We can do that. Okay? President Obama used to say, we can do it, you know, something like that. He did it, actually, you know, eight years. Okay.
Now today, we are going to say only the prayer from the gold book, the page one twenty, please. Lord Buddha, make me an instrument of your peace. There will be hatred, let me sow love. There will be injury, pardon. There is a discord, unity.
There is a doubt, faith, is an error, truth, there is a dispute, hope, and there is a O divine master, grant that I may not so much seek to be consoled, as to console. To be understood as to understand, to be loved as to love. For it is giving that we receive, it is in pardoning that we are pardoned, it is in dying that we are born to eternal life, from happiness to happiness, up to full enlightenment. May all beings effortlessly attain the transcendent blissful state, omniscient Buddhahood. Thank you very much.
Good night.